Let us, however, make this clear to a demonstration, by the argument from contrast. If we find two words, used in opposition to each other, the meaning of one being ascertained, will forcibly illustrate that of the other. Now, freeman and slave are such terms — they express opposite ideas. He who is free, cannot, at the same time, and in the same respect, manner, and sense, be a slave. In different senses, such opposite terms may agree. A man may be a slave to tobacco and whisky, and yet a freeman, in a civil sense. Still, freedom and slavery are opposites; and if I shew that to be free means a state wherein a man is under no obligation to work or labor for another — the other has no power or claim over him, so as to compel him to work; and if I shew that this state is contrasted to another, as its opposite, then that other is a state of slavery and bondage.
Here let me refer to the cases already cited, for another purpose: John viii. 34, "He that committeth sin, is the doulos or servant of sin; but if the Son make him free, then he is free indeed," Here, doulos and eleutheros — a slave and a free man — are contrasted. Again, in Rom. vi. 17, "Ye were the douloi, servants of sin; but being made free;" here is the same contrast. So also, 2 Pet, ii. 19, "While they promise them liberty, eleutheria, they themselves are the douloi, slaves of corruption." 1 Cor, vii, 21, 22, "Art thou called, being a servant, doulos, care not for it: but if thou mayest be made free, use it rather. For he that is called in the Lord, being a servant, doulos, is the Lord's freeman — rather freed man — apeleutheros; likewise, also, he that is called, being free, eleutheros, is Christ's servant, doulos. Here, the contrast is plain and direct, and three times repeated, 1 Cor. xii. 13, "Whether we be Jews or
